四分律行事鈔資持記 1.1179

1.1179

問答中。並由昔世妄行，故特辨示。答中，初句義定。此唯約第七夜為言，非謂不兼前六夜也。以下，釋所以。文明七日，餘二準同。又下，止非又二；初正斥妄改。亦下，因斥濫用。曇諦羯磨後隨出事訖法，有昧教者輒用故。問：兩宗失受，同異云何？答：失法則異，破夏乃同。《四分》受日，日沒即失；《十誦》受夜，夜盡方謝；及論破夏，並約八日明相為言。疏云：第七夜分明相未出，自屬前夜；明相若出，即屬八日，制七日夜須及界中，又云：《十誦》亦及七夜返，還同《四分》，有何異耶？問：諸律立法，差別何相？答：《五分》三品則同《四分》；《十誦》有二：一七夜法，二羯磨三十九夜法；《僧祇》亦二：一七日，二羯磨事訖。是則別法咸同，眾法時異。文指後篇，尋之可領。

Under the questions and answers: Because people in past generations practiced errantly, this is specifically differentiated and shown. In the answer, the first sentence settles the meaning: this is said solely with regard to the seventh night, not meaning that it does not include the previous six nights. Below "because," the reason is explained: the text clearly states seven days, and the remaining two follow the same precedent. Below "furthermore," stopping errors has two parts: first, formally rebuking errant alterations; below "also," as a consequence, rebuking abusive applications. After Dharmasatya's karmavācanā, a method for when a matter is finished was appended, and those ignorant of the teaching applied it rashly. Question: "What are the similarities and differences in the loss of leave between the two schools?" Answer: "The loss of the Dharma procedure differs, but the breaking of the vassa is identical. In the Dharmaguptaka, leave is taken by days, and at sunset it is lost; in the Daśādhyāya, leave is taken by nights, and only when the night ends does it expire; when discussing breaking the vassa, both are spoken of with reference to dawn on the eighth day. The Commentary states: 'Before the appearance of dawn in the seventh night, it naturally belongs to the preceding night; once dawn appears, it belongs to the eighth day. The regulation of seven days and nights requires one to reach the boundary.' It also states: 'In the Daśādhyāya, one also returns in time for the seventh night, which is just the same as the Dharmaguptaka; what difference is there?' Question: 'What are the distinguishing characteristics in how the various vinayas establish the procedure?' Answer: 'The three grades in the Mahīśāsaka are identical to the Dharmaguptaka; the Daśādhyāya has two: first, the seven-night method; second, the karmavācanā thirty-nine-night method. The Mahāsāṃghika also has two: first, seven days; second, karmavācanā upon the matter being finished. Thus, the individual methods are all identical, while the saṃgha methods differ in time limit.' The text refers to the later chapter; looking there, it can be understood."